Ruth 1:2

Berean Standard Bible

The man’s name was Elimelech, his wife’s name was Naomi, and the names of his two sons were Mahlon and Chilion. They were Ephrathites from Bethlehem in Judah, and they entered the land of Moab and settled there.

King James Bible

And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehemjudah. And they came into the country of Moab, and continued there.

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The verse Ruth 1:2, which reads in the New International Version, “The man’s name was Elimelek, his wife’s name was Naomi, and the names of his two sons were Mahlon and Kilion. They were Ephrathites from Bethlehem in Judah, and they went to live for a while in the country of Moab,” serves as a foundational introduction to the key characters and setting of the book of Ruth. At first glance, it appears to be a simple statement of names and locations, but within its concise wording lies a wealth of historical, cultural, theological, and literary significance. This verse establishes the context for the narrative’s exploration of loyalty, providence, and redemption, setting the stage for a story that bridges personal faithfulness with God’s overarching plan for Israel and humanity. To fully appreciate its depth, we must examine its role in the narrative, the historical and cultural context, its theological implications, and its literary artistry, all of which contribute to the profound message of the book of Ruth.

Positioned early in the narrative, Ruth 1:2 follows the opening verse, which sets the story during the time of the judges, a period marked by spiritual and moral instability in Israel (Judges 2:10-19). The introduction of Elimelek, Naomi, Mahlon, and Kilion, along with their identity as Ephrathites from Bethlehem, immediately situates the family within the covenant community of Israel. The designation “Ephrathites” links them to the ancient name for the Bethlehem region (Genesis 35:19), evoking a connection to the tribe of Judah and the town’s significance in Israel’s history. Bethlehem, meaning “house of God,” carries symbolic weight, hinting at the divine provision and blessing that will later unfold through this family’s story. However, the verse’s revelation that they “went to live for a while in the country of Moab” introduces a critical tension. Moab, a neighboring nation east of the Dead Sea, was often viewed with suspicion or hostility by Israel due to historical conflicts (Numbers 22–25) and religious differences, as the Moabites worshiped Chemosh rather than Yahweh (1 Kings 11:7). This move to Moab, prompted by the famine mentioned in Ruth 1:1, sets up the narrative’s exploration of displacement, loss, and God’s providence in unexpected places.

Historically, the verse reflects the realities of life in the ancient Near East during the period of the judges (approximately 1200–1000 BCE). Famine was a recurring threat, often driving families to seek sustenance in neighboring regions. Elimelek’s decision to relocate to Moab, while pragmatic, carries spiritual and social implications. In the context of the Pentateuch, Israelites were discouraged from close associations with foreign nations, particularly those like Moab, due to the risk of idolatry (Deuteronomy 7:3-4). The phrase “for a while” (often translated from the Hebrew as “to sojourn”) suggests a temporary stay, indicating Elimelek’s intent to return to Bethlehem once conditions improved. However, the narrative soon reveals that this temporary sojourn leads to permanent consequences, as Elimelek and his sons die in Moab (Ruth 1:3-5), leaving Naomi and her daughters-in-law in a vulnerable position. The names of the characters also carry potential significance. Elimelek, meaning “my God is king,” reflects a theological affirmation that contrasts with the family’s decision to leave the land of promise. Naomi, meaning “pleasant,” aligns with her initial state but becomes ironic as her life turns bitter (Ruth 1:20). Mahlon and Kilion, whose names may derive from roots meaning “sickness” or “weakness” and “destruction” or “fading,” foreshadow their untimely deaths, though such etymologies are debated among scholars.

Theologically, Ruth 1:2 introduces key themes that resonate throughout the book. The family’s departure from Bethlehem to Moab can be seen as a microcosm of Israel’s spiritual wanderings during the judges’ period, where individuals and tribes often strayed from covenant faithfulness. Yet, the verse subtly hints at God’s sovereignty, as the narrative will later reveal His ability to work through human decisions—even questionable ones—for redemptive purposes. The mention of Bethlehem as the family’s origin foreshadows its role as the birthplace of David (1 Samuel 16:1) and, ultimately, Jesus (Micah 5:2; Matthew 2:1), linking this small family’s story to the grand arc of salvation history. The move to Moab, a land associated with Israel’s enemies, sets the stage for the inclusion of Ruth, a Moabitess, into God’s people, illustrating the theme of divine grace that transcends ethnic and national boundaries. This theme aligns with God’s promise to Abraham that all nations would be blessed through his descendants (Genesis 12:3), a promise fulfilled through Ruth’s eventual role as an ancestor of David and Christ (Ruth 4:17-22; Matthew 1:5).

Literarily, Ruth 1:2 functions as a masterful setup for the narrative’s emotional and thematic depth. Its straightforward prose belies its role in establishing the story’s stakes. By naming the characters and specifying their origins, the verse grounds the reader in a concrete family unit, making their subsequent losses all the more poignant. The contrast between Bethlehem, a place of potential blessing, and Moab, a place of alienation, creates a narrative tension that drives the plot forward. The phrase “they went to live for a while” introduces a sense of transience and uncertainty, preparing the reader for the trials that follow. The verse’s placement after the general setting (Ruth 1:1) and before the tragic events (Ruth 1:3-5) serves as a bridge, transitioning from the broad historical context to the personal drama of the characters. This careful structuring reflects the book’s literary artistry, where every detail contributes to the unfolding story of loyalty and redemption.

Culturally, the verse resonates with ancient Near Eastern values and challenges. Family identity and lineage were central to social structures, and the introduction of Elimelek’s household establishes their status within the clan-based society of Judah. The designation “Ephrathites” may also suggest a degree of prominence, as Ephrath was associated with notable figures like Rachel (Genesis 35:19). However, the decision to leave the land of Israel for Moab would have raised eyebrows among the original audience, given Moab’s negative reputation in Israelite tradition. The narrative does not explicitly judge Elimelek’s choice, but the subsequent deaths of the male family members imply a connection between their departure from the covenant land and their misfortune. For the original audience, likely post-exilic Israelites, this story would have resonated as a reminder of God’s faithfulness even in times of exile and displacement, a message particularly relevant for a people returning from Babylonian captivity.

The verse also sets up the exploration of gender roles and vulnerability, which are central to the book of Ruth. By naming Naomi alongside Elimelek and their sons, the text highlights her significance, foreshadowing her pivotal role after the men’s deaths. In a patriarchal society, the loss of male protectors left women like Naomi and her daughters-in-law in precarious positions, dependent on the kindness of others or divine intervention. The introduction of Mahlon and Kilion, who later marry Moabite women (Ruth 1:4), paves the way for Ruth’s entry into the narrative, challenging cultural norms about foreign marriages and demonstrating God’s inclusive grace.

In the broader canonical context, Ruth 1:2 serves as a linchpin connecting the patriarchal promises of Genesis with the monarchy of David and the Messianic hope of the New Testament. The mention of Bethlehem ties the story to the Davidic covenant (2 Samuel 7) and the prophecy of a ruler from Bethlehem (Micah 5:2). Ruth’s eventual inclusion in this family (Ruth 4:13-17) underscores God’s ability to weave outsiders into His redemptive plan, a theme echoed in the New Testament’s emphasis on Gentiles joining the people of God (Ephesians 2:11-13). The verse’s focus on a family facing hardship also resonates with the biblical motif of God working through the lowly and afflicted to accomplish His purposes (1 Corinthians 1:27-29).

In conclusion, Ruth 1:2 is a deceptively simple verse that lays the groundwork for the book of Ruth’s profound narrative. It introduces the characters, establishes the geographical and historical setting, and foreshadows the themes of loss, loyalty, and divine providence. Through its careful wording, the verse invites readers to see God’s hand at work in the ordinary decisions of a family, even when those decisions lead to unexpected places. The move from Bethlehem to Moab sets the stage for a story of redemption that transcends cultural boundaries and points to God’s ultimate plan to bless all nations through the line of David and, ultimately, Christ. This verse, with its rich historical, theological, and literary layers, challenges readers to trust in God’s providence and to recognize His ability to transform hardship into hope.

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Grace, mercy, and peace be unto you from God our Father and the Lord Jesus Christ, the Shepherd of our souls and the Guardian of our destiny. To all who are called by His name, sanctified by His truth, and held in His everlasting arms, I write to you not as one above you, but as a brother and fellow laborer in the vineyard of the Lord.

Beloved, I urge you to give careful attention to the Scriptures, for they were written not only for our learning but for our warning and our encouragement. They are filled with examples of lives shaped by divine providence, choices made in crisis, and the faithful hand of God at work in every turn of the human story. Let us consider, then, the passage that says, “The name of the man was Elimelech, and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion, Ephrathites from Bethlehem in Judah. They went into the country of Moab and remained there” (Ruth 1:2).

At first glance, this may appear a mere historical note—names, locations, a journey. But in the Spirit, this verse is pregnant with meaning, for it introduces us to a family caught between famine and promise, between identity and survival, between faithfulness and expediency. Elimelech, whose name means “My God is King,” made a decision in a time of desperation to leave the land of covenant and dwell in a foreign place. It was not merely geography that shifted—it was a movement of the heart and household away from the inheritance of God toward the uncertain sustenance of a foreign field.

Brethren, how often are we tempted in our own famines—whether of provision, of joy, of opportunity, or of comfort—to leave the place of promise and go where the world seems to offer ease? How often do we choose with our eyes rather than by the counsel of the Lord? Yet Elimelech’s decision, though understandable by the flesh, bore consequences that echoed through his household. He and his sons died in that foreign land, and Naomi was left bitter, bereft, and broken.

But thanks be to God, the story does not end there. Even in Moab, even in the land of compromise and sorrow, the mercy of God remained near. For in the midst of loss, a daughter-in-law named Ruth arose, clinging not only to Naomi but to the God of Israel, saying, “Your people shall be my people, and your God my God.” What grace is this, that from the ashes of Moab came a woman whose lineage would lead to David, and from David, to Christ!

Therefore, beloved, do not despise the warnings hidden in this verse, nor overlook its hope. Elimelech was of Bethlehem—the house of bread—and yet left it in a time of hunger. But let us not forget that the house of bread was the place God had chosen, and though it was empty for a season, the Lord would soon visit His people again with bread. The temporary famine tested the loyalty of the heart. And so it is with us. We must learn to remain where God has placed us unless He Himself sends us elsewhere. We must be rooted in covenant even when it is costly, for there is no life in Moab that can compare to God’s promise in Judah.

Let us also be mindful of our names and our identity. Elimelech bore a name that declared God’s kingship, yet his choices did not reflect that submission. Naomi, whose name means pleasant, would later say, “Call me Mara,” meaning bitter, for the hand of the Lord had dealt harshly with her. Names carry meaning, and we, who bear the name of Christ, must walk worthy of our calling. When the world sees us go down into Moab, what testimony remains? When they see us turn back to Bethlehem, do they see repentance or regret?

Yet even so, the Lord in His kindness redeems the story. Naomi returns. Ruth follows. And God, in His divine providence, brings restoration through Boaz, a redeemer from among their own people. What was lost in Moab was repaid in Judah. What was broken in grief was mended in covenant. And the child born to Ruth would be a sign of God’s faithfulness that reaches far beyond the individual, stretching into the very genealogy of the Messiah.

Let us therefore take heed. In our times of lack, let us not rush to Moab. In our places of disappointment, let us not abandon Bethlehem. In our sorrow, let us not forget that the Lord sees, the Lord knows, and the Lord restores. Remain under His covering. Abide in His covenant. Seek wise counsel before you journey. And even if you have gone into Moab, return quickly to the Lord, for His mercies are new every morning.

To the young among you—learn from Elimelech. Your decisions today shape the generations after you. To the elders—be as Naomi, guiding those who will follow. And to the Ruths—who were not born of the covenant but cling to it with faith and loyalty—know that the Lord delights in your steadfastness and will fold you into His redemptive plan.

May we be a people who remain steadfast in the house of bread, even in times of drought. May we be known not only by our names but by our faith. May our choices reflect that we believe, even in famine, that our God is King. And may the story of Elimelech, Naomi, Ruth, and Boaz instruct our hearts to trust in the Lord, to stay where He plants us, and to believe that He is always at work, even when we cannot yet see the harvest.

Now to Him who is able to turn bitterness into blessing, and wandering into purpose, and famine into fullness, be glory in the Church and in Christ Jesus to all generations, forever and ever. Amen.

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O Lord God of Israel, everlasting Father, righteous Judge, and compassionate Redeemer, we lift up our voices and our hearts unto You, for You alone are God, and besides You there is no other. You are the One who declares the end from the beginning, who establishes the generations, who orders the steps of the righteous, and who overrules even our wanderings with mercy.

We come before You, O Lord, with trembling and with trust, as we remember the words of Scripture: “And the name of the man was Elimelech, and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion, Ephrathites of Bethlehem Judah. And they came into the country of Moab, and continued there.” Lord, we consider this not merely as a record of history, but as instruction for all who walk the path of faith. Grant us, therefore, understanding hearts to perceive Your ways, and obedient wills to walk in them.

You are the God who planted Elimelech and his household in Bethlehem, the house of bread, in the land of promise, among the people of the covenant. And yet, in a time of famine, they departed to dwell in a foreign land. Lord, how often are we like them, tempted to flee the testing of our faith for the illusion of ease! We confess, O God, that in our fears and our hungers, we have often departed from the place of Your promise and leaned on our own understanding.

Forgive us, Father, for seeking refuge in Moab when You have called us to abide in Bethlehem. Forgive us for trading covenant ground for temporary relief. Forgive us when, like Elimelech, we bear the name “My God is King,” yet make choices that deny Your sovereign rule over our lives. Forgive us when, like Naomi, we lose sight of Your kindness in the face of bitter circumstances.

Yet, O God of grace, we also come before You with thanksgiving, for You are merciful and slow to anger. You do not forsake the work of Your hands. Even in Moab, You are present. Even when we dwell outside of Your perfect will, Your eyes are upon us, and Your purposes are not thwarted. You are the God who redeems our detours, who gathers us in our grief, who raises up hope from unlikely places.

So now, O Lord, we pray for hearts that remain steadfast in the land You have assigned to us. Teach us to dwell where You have planted us, to trust You in seasons of famine, and to wait upon Your provision. Give us grace to endure hardship with faith, to resist the pull of Moab, and to remember that the fields of the Lord are never truly barren to those who trust in Him.

Strengthen Your people, O Lord, that we may not waver when trouble arises. Grant us wisdom to discern when to stay and when to go—not according to the dictates of fear or flesh, but according to the whisper of Your Spirit. May we not make decisions based on lack, but on loyalty to Your will. Help us to abide in the place of promise, even when it costs us comfort, knowing that You are the Bread of Life, and You will visit Your people in due season.

Lord, we pray also for those who, like Naomi, have suffered loss and bitterness. Comfort them. Restore to them the joy of their salvation. Let them know that though the journey has been painful, Your purposes endure. Let them not rename themselves by their pain, but let them remember that You are faithful to bring beauty from ashes and joy in place of mourning.

And for the Ruths among us—those who have clung to Your covenant though they were born far from it—bless them, O Lord. Honor their loyalty. Let their steps be guided by Your hand, and let their faith bear fruit for generations to come. Raise up Boaz-like redeemers in every community, O Lord—men and women of integrity, who protect the weak, restore the broken, and stand in the gap for those with no name or inheritance.

O God of Bethlehem, O Lord of the harvest, let Your favor rest again upon the house of bread. Let Your people return in repentance. Let the Church rise up in holiness. Let every household be ordered under Your kingship. Let our names reflect Your glory, and our lives proclaim that You are indeed King over all.

Now unto You who are able to restore the years the locusts have eaten, to revive broken hearts, and to establish the lineage of Your Son even through the paths of the afflicted—be all honor, majesty, dominion, and power, now and forevermore. Through Jesus Christ our Redeemer and our Lord, we pray.

Amen.